This is my upcoming article for the Shawnee News Star to be printed on Saturday, January 19th.
“Blessed
are the peacemakers, for they will be called children of God.”
Matthew
5:9, New Revised Standard Version
I taught an Introduction to Ethics
course for seven years at a community college in Iowa. One of the subjects that my students and I spent
a great deal of time discussing and debating was the ethics involved in both War
and Peace. As part of this conversation
we often talked about Mohandas K. Gandhi and his life’s work of non-violent
resistance. From his first moment of
consciousness raising when he was thrown off a train in South Africa for being
a non-white in a white’s only car to the moment of his tragic assassination,
Gandhi sought to be a peacemaker. For
him that meant more than just talking about peace or living a peaceful life that
affected him and him alone. It meant actively resisting the forces that opposed
peace. He worked tirelessly to overcome
oppression and injustice. But it was all
done non-violently. He was not afraid to
stand up to those who opposed his ideas.
He was not afraid to have his body beaten or abused. He gladly went to jail. He believed in conversion rather than
coercion, and engaged in hunger strikes as a way to bring about that
conversion. Everything he did was to
bring about peace. He fought back, but
it was with love not weapons.
From my study of Gandhi I learned a
word that continues to have significance for me, as a pastor and as a person. The word is ahimsa. Ahimsa is both a
moral virtue and a doctrine of non-violence.
For Gandhi, to practice ahimsa
did not mean just avoiding violence; it meant acting completely and
wholeheartedly out of love. To him it
was “the largest love.” It was not a
passive state, but an active one.
The reason I resonate with this so
intensely is because I believe this is what it means to be a peacemaker. To say that peace is just an absence of war
or violence is to see a small part of the picture. In my mind peace is not just an absence of strife;
instead it is an active pursuing of the good, of justice, of righteousness, of
love. It is, to use another word that
has meant a great deal to me, shalom. Shalom, as I understand it, is a robust
peace, a peace that is not just lack of enmity but that actively seeks the good
and the well-being of the other; whether that other is a person or a nation or
the world.
My denomination, the Presbyterian
Church (USA), has encouraged its congregations and middle governing bodies to
enter into a time of discernment about peace and peacemaking. How are we, as a denomination, called to be
peacemakers? How are we as congregations
called to make peace?
While this sounds as though it
should be relatively simple, in truth it is a complex subject. Peacemaking looks differently to different
people. The issues that peacemaking needs
to address are many and varied. I’ve
learned in recent weeks that one issue that is prominent here in Oklahoma is
human trafficking. With the crossroads
of I35 and I40, slavery, which is the fundamental definition of human
trafficking, is a very real threat.
Although it may seem to be a problem that affects someone else, our
interdependence as children of God would suggest that when one of us is exploited
and violated, in some ways we all are. This
is true for other issues of justice and injustice as well.
In the next few months our
congregation will enter into this time of discernment about peacemaking,
through Sunday School classes, Bible studies and a time of retreat. We invite the larger community to join with
us in this ongoing discussion. “Blessed
are the peacemakers, for they will be called children of God.”
Thanks for this, Amy. I have been doing some reading about the Buddhist teaching of Metta and thinking about that in the framework of the 7th Unitarian principle (I'm a UU)--respect for the interdependent web of existence of which we are all a part. Most particularly, I've been thinking about all of these things in terms of how we might approach the one with whom we disagree . . . particularly about things that so provoke our own souls that to remain silent is to do violence to our own consciences. But we must not do further violence with our response . . . so what to do? (I think there are answers, but this comment isn't the best place to work all that out, so I'll just post the question. :) )
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